TT 453
SHABBAT PARSHAT SH'MOT - M'vorchim
25 TEVET 5761
January 19,20 '01

HALACHIC TIMES for Jerusalem

Correct for TT #453. Ranges are for THU-THU, 23 Tevet - 1 Shvat (JAN 18-25)

For sunrise and sunset, first time takes into account the elevation above sea level of Jerusalem, (the times in parentheses do not take elevation into account).

For the deadlines for Shma and Shacharit, the first times are according to the GR"A, the day being reckoned from sunrise to sunset. (The times in parentheses are according to the Magen Avraham, the day being reckoned from dawn to stars-out).

Candle lighting - 4:26pm

Havdala - 5:43pm (Rabbeinu Tam - 6:20pm)

Earliest Shacharit • 5:34-5:31am

Sunrise • 6:34-6:31am (6:39-6:36am)

Sof Z'man Kri'at Sh'ma • 9:12-9:11am (8:25-8:25am)

Sof Z'man Shacharit • 10:04-10:05am (9:33-9:34am)

Chatzot (halachic noon) • 11:49½-11:51½am

Mincha Gedola (earliest Mincha) • 12:20-12:22pm

Plag Mincha • 4:00-4:05pm

Sunset • 5:05½-5:12pm (5:00-5:06½pm)

WORD OF THE MONTH

A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...

ROSH CHODESH SH'VAT WILL BE ON YOM CHAMISHI (THURSDAY)

The Molad of Sh'vat will be on Wednesday (January 24th), 16h 13m 8p

Rambam's notation system - R'vi'i • 22h • 242 chalakim

Clock time: WED Jan.24, 3:52½pm (Israel Standard Time)

Astronomical Molad: WED Jan.24, 3:07½pm

First op for K.L. (GR"A) is next Motza"Sh, JAN 27.

Rosh Chodesh Sh'vat is always one day (in our fixed calendar) because Tevet has 29 days. Sh'vat has 30. Rosh Chodesh can fall on SHA (30%), MON (28%), THU (20%), WED (18%), TUE (4%). Never on SUN or FRI.

From Sh'mot 3 to Shvat 1

Part One of the Torah is complete. The Book of B'reishit closes with the death of Yosef, and the opening p'sukim of Sh'mot tell us that not only Yosef died, but "all his brothers and all of that generation".

Part Two (without subdividing further) is the rest of the Torah. The first chapter of Sh'mot tells us what was going on in Egypt to the greatly extended family of Israel. The second chapter introduces Moshe and his family to us, and takes us briefly and quickly through Moshe's life from birth, his "formative years", marriage, fatherhood... until right before Prophecy.

From chapter 3 of Sh'mot until the very end of the Torah with Moshe's passing, we have Part Two of Moshe Rabeinu's life — Moshe the Navi, the greatest of all prophets, before him and after him.

The rest of the Torah is the story of Moshe Rabeinu and his prophecy, a.k.a. Torat Moshe. The events that find themselves at the two ends of Moshe's career as Prophet and leader of the People are the Burning Bush and the arrival at Arvot Mo'av, the final place of encampment before the people enter Eretz Yisrael. At each of these events we find the two central... what's the word? — the two main features (there is a better word) of G-d's plan for His People whom He is taking out of Egypt. They are (and we've written about them often) TORAH and ERETZ YISRAEL.

At the Bush, G-d says to Moshe that He is the G-d of Avraham, Yitzchak, and Yaakov, and that He has seen the oppression the people are suffering, heard their cries, and that He is going down to save the people from Egypt, take them out, AND BRING THEM TO A GOOD LAND, A LAND FLOWING WITH MILK AND HONEY... Right up front, so to speak, G-d says that His purpose in taking us out of Egypt is to bring us to the ERETZ YISRAEL.

Then He says to Moshe that the proof that He indeed is sending Moshe, is that when the people leave Egypt they will return to this very same mountain (Har Sinai) to serve G-d (and to receive the Torah).

Years later, in the 40th year of wandering, on Rosh Chodesh Shvat, just 37 days before Moshe is to leave this world, He does two things. He ascends a mountain to look out over the Land which he will not enter, but the people will. And he commences a major review of the Torah which he has taught the people throughout the years of wandering.

Between these two events, throughout Moshe's career as leader of the People of Israel, he teaches Torah and he emphasizes the significance of Eretz Yisrael to the Jewish way of Life.

Sedra-Stats

13th of the 54 sedras; 1st of 11 in Sh'mot

Written on 215.2 lines in a Sefer Torah

7 parshiot; 6 open, 1 closed

124 p'sukim - 15th (tied with Emor)

1763 words - 14th (Emor is 22nd)

6762 letters - 16th (Emor is 23rd)

Parshat Sh'mot ranks 2nd in the Book of Sh'mot in all three categories

Its p'sukim are above average in length (number of words and letters)

Mitzvot SH'MOT contains none of the 613

The Book of Sh'mot has... 11 sedras, 1210 p'sukim, 16713 words, 63529 letters, 111 of the 613 mitzvot. It is written on 2130 lines in a Sefer Torah, just under 51 columns (or 245). There are 165 parshiyot in Sh'mot - more than any other Book. 70 open and 95 closed (for each type of Parsha it is in second place). Sh'mot is by far the most "statistically average" of the Five Books in number of sedras, p'sukim, mitzvot, and letters. It is slightly more wordy than average (Bamidbar is closer to the average). But it is closest to average in words and letters per sedra, p'sukim per sedra, and words per pasuk. (Bamidbar, by the way has 63530 letters - one more than Sh'mot.)

Aliya-by-Aliya Sedra Summary

Kohen - First Aliya - 17 p'sukim - 1:1-17

Sh'mot begins with the conjunctive VAV to link the birth of the Jewish Nation with the foundation laid by the Patriarchs and "Shvatim" in the book of B'reishit. The sons of Yaakov are lovingly enumerated once again (having been recently counted). The starting number of "70 souls" is repeated to impress upon us the tremendous growth of the people even under the oppression of Egypt, as described in the p'sukim.

[SDT] The opening words of the sedra/book of Shmot form the initial letters of V'chayav Adam Lilmod Sh'nayim Mikra V'echad Targum - And a person is obligated to review the Torah text twice and once in translation. Baal HaTurim extends this acronym to the next two words. His whole statement is: "One who learns the sedra 2+1, singing it pleasantly, shall merit long life."

[SDT] The final letters of the opening words (sofei teivot) rearrange to spell the word T'HILIM. When the People of Israel are in trouble (a play-on-words of the name for Egypt - MITZRAYIM), they shall use T'hilim to help them focus their prayers to G-d, thereby meriting redemption.

[SDT] Our first exile was associated with the number 70, the number assigned the members of Yaakov's family who went down to Egypt. The exile following the destruction of the first Beit HaMikdash lasted 70 years. The termination of the final exile will be associated with our dominance over, or recognition and respect by the 70 nations of the world.

A new king "who does not know Yosef" considers the Jewish people a threat and takes measures to enslave and demoralize them. (Interestingly, he is the first one to refer to us as a nation - "Am Bnei Yisrael") He even instructs the midwives to kill the baby boys at birth to prevent the development of his "potential enemies" (and/or to kill off the potential redeemer of the People). They refuse to do his bidding and save the lives of the boys.

[SDT] Va't'chayena et HaY'ladim ...and they gave life to the boys". The Midrash says that not only did the midwives defy Par'o by not killing the boys, they also were responsible for saving those that might have died during childbirth. It is natural that some babies do not survive birth. The midwives were concerned that if they happened to deliver a stillborn, it should not appear as if they had carried out Par'o's orders. Their prayers were answered, and miraculously none of the babies died. Thus they are credited, not just with assisting the births, but also with giving life to some of the babies.

There is a parallel idea concerning the night of the Exodus. It is said that even the normal deaths that might be expected in a large population did not occur on the night of the Exodus, lest it detract from the miraculous nature of the Night. We have then similar miracles at either end of the Mitzrayim experience.

[sdt] AND THEY EMBITTERED THEIR LIVES... The trup (Torah notes) on these words seem unduly happy for such sad words. The Vilna Gaon points out the "happy" result of the unusually harsh oppression of the Egyptians, namely, that G-d reacted to Egypt's excesses by cutting down our time in bondage to 210 years from the original prophecy of 400 years. This was done by counting from the birth of Yitzchak, rather than from Yaakov's descent into Egypt. This can be seen as the sweet Charoset on the Bitter Maror.

Levi - Second Aliya - 15 p'sukim - 1:18-2:10

When Par'o sees that his goal is not being accomplished, he orders that all male babies (Jew & non-Jew alike) be drowned. The People of Israel miraculously flourish under these adverse conditions.

[SDT] The Midrash matches the three redeemers of Israel with three different threats to the people, as follows: "And they embittered their lives with hard labor..." - Miriam the Prophetess was born to be instrumental in the redemption. The root of the name MIRIAM is the same as "bitter". "If it is a boy, you shall kill him."- corresponding to this threat to pregnancy (in Hebrew, HEIRAYON), Aharon was born (his name has a similar root). "All boys shall be thrown into the river" - Moshe ("for from the water he was drawn") is the antidote to that terrible decree.

Amram reunites with Yocheved and a baby boy is born. When he is no longer able to be hidden (some say that Moshe was three months premature; that the Egyptians knew when Yocheved was due; therefore she was able to hide him only for those three months), Yocheved prepares a waterproof basket and sets him on the river under the watchful eye of his sister.

Bat-Par'o finds Moshe and sends Miriam to bring a wetnurse for the crying infant who apparently will not nurse from an Egyptian breast. Miriam brings Yocheved, Moshe's mother, who takes Moshe until he is weaned. From that point on, Moshe is raised in the royal palace by Bat Par'o (Batya). She names him Moshe.

[SDT] Egyptian astrologers read in the stars that Israel's redeemer was soon to be born. They recommended the systematic drowning of all baby boys (including non-Jews, since they were not sure of what nation this redeemer would come). When Moshe was floated on the Nile, the astrologers reported to Par'o that Israel's redeemer was indeed "cast into the river". As a result of this not quite accurate reading of the stars, Par'o withdrew the decree to drown the boys.

[SDT] On the phrase: VAYEILECH ISH... And a man (from the house of Levi) went... the Baal HaTurim points out the only other occurrence of that phrase, in the book of Ruth: VAYEILECH ISH MI'BEIT LECHEM YEHUDA... In both cases, a redeemer of Israel results. In our case, Moshe. In Megilat Ruth, the progenitor of Mashiach ben David.

"And she called his name Moses, for from the water he was drawn."

Does not quite make it in English. This is one of the proofs that the Torah was written in Hebrew. Similarly, ADAM was made from the ADAMA. Try that in English. Or other languages.

Shlishi - Third Aliya - 15 p'sukim - 2:11-25

It is noteworthy how many significant events are packed into these 15 p'sukim. Moshe goes out to see what is happening with the Jewish People. He kills an Egyptian who was beating a Jew. He breaks up a fight between two Jews (Datan & Aviram). They had seen him kill the Egyptian and report him to Par'o. Moshe flees to Midyan where he saves Yitro's daughters from danger. He takes Tzipora as a wife. She gives birth to a son, Gershom. Meanwhile, the oppression in Egypt is greatly intensified. The People react by calling out to G-d. He too, reacts...

[sdt] Yosef was identified by the Wine Steward as a NAAR IVRI, a Jewish lad. Moshe was identified by Yitro's daughters as ISH MITZRI, an Egyptian man. Yosef was privileged to have his remains buried in the Land of Israel. Moshe apparently did not have that same "z'chut".

[sdt] Moshe said ACHEIN NODA HADAVAR, thus the fact is known. The Sfat Emet sees in these words a powerful Mussar lesson for us. When two Jews would fight each other, when Jews would inform on another to Par'o, then the fact is obvious - why do the Jewish People suffer exile more bitterly than other nations.

R'vi'i - Fourth Aliya - 15 p'sukim - 3:1-15

Moshe is tending Yitro's sheep. An angel appears to him from a "burning bush that is not consumed". Moshe shies away; G-d calls to him. He tells Moshe that He has heard the screams of the People and that he is going to take them out of Egypt and bring them to a Land of Milk and Honey.

Moshe asks "why me?". G-d assures Moshe that He will be with him and that as proof of the divine nature of his mission, Moshe will be bringing the people back to "this spot" (Sinai) to "serve G-d" (and receive the Torah). Furthermore, Moshe is to "reintroduce" G-d to the People.

Moshe asks G-d what he should tell the People when he comes to them at G-d command. G-d's answer spans 9 p'sukim (3:14-22). G-d identifies Himself as E'H'YEH ASHER E'H'YEH (Alef-Hei-Yud-Hei is one of the 7 names of G-d that may not be erased. Ask someone to name the Names; this is the one most people forget or are not aware of.) G-d gives Moshe detailed instructions as to what to say to the people. He tells Moshe how the people will react and how Par'o will react. He tells him about the plagues and about the "friendly" reaction of the Egyptian people.

Chamishi - Fifth Aliya - 24 p'sukim - 3:16-4:17

The prophecy at the Bush continues... G-d tells Moshe: (a) to gather the elders of Israel and tell them that G-d will be taking them out of Egypt and bringing them to the Land of Israel, (b) the elders will accompany Moshe to present the demand for release before Par'o, (c) Par'o will not acquiesce, (d) I will smite Egypt and then they will send you out, (e) the Egyptians will "lend" the People of Israel many belongings.

Moshe asks "on what basis will they believe me?" G-d gives Moshe three signs to perform for Par'o and the People. Moshe still questions G-d as to why him; G-d gets angry at Moshe for doubting His choice of leader. G-d informs Moshe that Aharon will assist in these matters. Moshe is instructed to have his special staff with him when he presents himself to the People and Par'o.

[sdt] The Staff - HAMATEH. Baal HaTurim says that there is/was a scribal custom to put Torah crowns on the TET in the word THE STAFF. This, to say that Moshe was the ninth righteous individual who had the miraculous staff in hand. (Pirkei Avot tells us that the Staff was one of the items created in the instant between the Six Days of Creation and the first Shabbat B'reishit.) The previous 8: Adam, Chanoch, No'ach, Shem, Avraham, Yitzchak, Yaakov, Yosef.

[SDT] The Midrash says that Moshe had several names - Yered, Chever, Y'kutiel, Avigdor, Avi-Socho, Avi-Zanu'ach, Tovia, Heiman, Sh'maya. The Midrash further tells us that of all his names he is only called Moshe - even by G-d - to give honor to the acts of kindness of the one who found him and saved him from the water -Bat Par'o

Shishi - Sixth Aliya - 14 p'sukim - 4:18-31

Moshe returns to Yitro and tells him that he must go to his brethren. Yitro sends Moshe on his way. G-d tells Moshe that it is safe for him to do so.

Moshe takes his wife and sons and returns to Egypt. G-d reminds Moshe about the signs he is to use before Par'o, that Par'o will not listen, and that he (Moshe) is to say to Par'o that if he does not release the People, G-d will kill his firstborn. (Thus the last Plague was really the first warning to Par'o. All the other Plagues served their purposes, but all pointed to and lead to MAKAT B'CHOROT.)

On the way, Tzipora circumcises her son. Commentaries explain that Moshe had neither circumcised his son Eliezer because of the danger in traveling when recently circumcised, nor did he postpone his return to Egypt, which would have been in defiance of G-d's command. It seems that he was in error in not having circumcised him, hence his life was in jeopardy until Tzipora performed the circumcision. (See Ask the Vebbe Rebbe)

G-d tells Aharon to greet Moshe. Moshe tells Aharon all that has happened. They gather the elders and Aharon tells them what will occur. The People believe what they hear and bow to G-d.

[sdt] Rashi says that the donkey that Moshe used to bring his family to Mitzrayim was the same one that Avraham took to the Akeida and the one that the Moshiach will ride upon. Why not a regular donkey? To convey the idea that these monumental events were not haphazard, but specially prepared parts of G-d's master plan for the world.

Sh'vi'i - Seventh Aliya - 24 p'sukim - 5:1-6:1

"And afterwards, Moshe and Aharon go" to Par'o and say to him "Let my People go..."

[SDT] Notice that the elders are not mentioned. Rashi tells us that one-by-one the elders "disappeared" (in fear of Par'o) as the entourage was going to Par'o, until only Moshe and Aharon were left. So it was to be at Sinai. The elders were left at the foot of the mountain and Aharon and Moshe ascended. (Then Aharon stopped and Moshe proceeded to the top alone.)

Par'o refuses, questioning who this G-d of Israel is. He then increases the burden on the People (who obviously have too much free time because they ask for a 3-day release). The leaders of the People bear the brunt of the new edicts and complain to Par'o. Par'o blames Moshe; the People react with anger and disappointment. Moshe tells G-d that his efforts were counter-productive. G-d says that NOW you (Moshe) will see what G-d will do to Par'o...

[SDT] G-d explains to Moshe that this "failure" is a prelude to the grand Exodus. The Gemara says that "Ben David (the Moshiach) will not come until... the people will despair of Redemption". (There are many variant ways that statement is made in the Gemara; this is one of them.) Here is the "proof" of the statement: G-d says NOW (and not before, when the People were still hopeful) the Geula is ready to come, because the people are so disappointed with the results of the latest visit with Par'o.

3-pasuk Maftir

Haftara - 23 p'sukim -Yeshayahu 27:6-28:13and 29:22-23

As the sedra tells of the family of Yaakov in exile, so does the prophet tell of the exiles of the People of Israel. The sedra contains G-d's prophecy to Moshe Rabeinu at the Burning Bush of the redemption of Israel, the subsequent Standing at Sinai, and the entrance into the Land flowing with Milk and Honey. The Haftara contains the prophecy that there will come a day when the Great Shofar will sound, and the exiles will come from their places of dispersion, and they will come to serve HaShem and bow to Him in Yerushalayim. The sedra speaks of the First Redemption; the haftara refers to the Complete Redemption.

The parallels are very strong. We can summarize all of Jewish National life by saying that it began with the slavery in Egypt and the subsequent Exodus from there, and it "ends" (this long chapter of our existence) with the Ingathering of the Exiles and the other events associated with that great and greatly anticipated era.

This is one of the sedras for which different communities read different Haftaras.

Sephardim read as the Haftara for Sh'mot, the first chapter in Yirmiyahu, which is also the Haftara for Pinchas or Matot (the first of the 3 "sad" haftaras during the Three Weeks). In A Haftara Companion, Rabbi Jacobs points out the "obvious" connections between Parshat Sh'mot and the beginning of Yirmiyahu. We read of the first prophecies of Moshe and Yirmiyahu, their hesitations to respond to the call, and the fact that they were saved from the Nile by a maidservant and saved from a pit by a manservant respectively. Both had an active prophecy-career of 40 years. In the final p'sukim of the Haftara (S'fardi version) there is a beautiful reference made to our wandering in the Midbar. This is alluded to in Moshe's very first prophecy at the Burning Bush.

B"H Yom Yom
based on Day by Day in Jewish History by Rabbi Abraham P. Bloch z"l (KTAV)

[23 Tevet] A fire broke out in the ghetto in Frankfort-on-the-Main nearly destroying it completely, 1711. ### Yahrzeit of Nathan Straus, American communal leader and philanthropist, 1931. (Both Netanya and Rechov Straus, former home of the Israel Center, were named in his memory.)

[January 18th] Israel and Egypt signed an agreement, 1974, on the disengagement of their forces in the Suez Canal area. ### Mordechai M. Noah, American Jewish diplomat, petitioned the State of New York for the sale of Grand Island in the Niagra River for the purpose of founding there a settlement for Jewish immigrants from Europe, 1820. ### Jews of the Warsaw ghetto put up their first resistanceto the Nazis, 1943. This was a prelude to the more famous uprising that took place a few months later.

[24 Tevet] Designated Purim of Sherif by the Jews of Tripoli to commemorate a victory in 1745. ### Yahrzeit of Rabbi Shneur Zalman of Lyady, founder of Habad and author of the Tanya, 1812. ### A violent earthquake shook Eretz Yisrael, 1837. Close to 3000 people died in Tzfat and T'veriya.

[January 19th] The British announced their intention of freeing the Cyprus internees, 1949. ### 6000 Jews were killed in pogroms in Bucharest, Rumania, 1941.

[25 Tevet] Anti-Jewish riots erupted in Judenburg and Furstenburg, Austria, 1312. ### Birthday of Shalom Jacob Abramowitsch, better known as Mendele Mocher Sforim, 1837, founder of modern Hebrew literature and namesake of the street which, at its intersection with Keren HaYesod is the corner of the Seymour J. Abrams Orthodox Union J'lem World Center, known affectionately (we hope) as the Israel Center.

[January 20th] The Federation of Jewish Farmers of America was formed, 1909. ### Gestapo leader Reinhard Heydrich and other high level Nazis met in the Wannsee section of Berlin, 1942, to discuss implementation of "the Final Solution of the Jewish Question". ### Generalissimo Francisco Franco met with Jewish representatives, 1965, to disuss the legal status of the Jewish community of Spain. It was the first meeting between Jews and the head of a Spanish government since 1492.

[26 Tevet] King Frederick III of Sicily decreed that Jews must wear a special badge, 1369. ### This next item would ordinarily be included with its secular date only, but because of it is a bit unusual, it is being included again, under its Jewish date. Maryland's "Jew Bill", 1826, qualified Jews for public office if they believed in Reward and Punishment and in the hereafter (instead of requiring a Christian oath). Now get this: Ever since the establishment of the colony of Maryland as an asylum for Catholics in 1634, the denial of the validity of Christianity had been a capital crime.

Theoretically, every Jew living in Maryland was liable to the death penalty for professing Judaism. It wasn't until 50 years after the establishment of the U.S. that Maryland officially caught on to the freedom of religion thing. Remember too that many people in the U.S. in its early days (and who knows how many still think this today) were very much "into" freedom of religion, but considered it applicable to various forms of Christianity only. It took time until freedom of religion was extended to include Jews.

[January 21th] Jews of Majorca were guaranteed protection by the governor, 1393. This followed the horrible massacres of 1391 and was followed by persecution at the hands of Ferdinand of Aragon in 1413. The Jewish community was destroyed in 1435.

[27 Tevet] Yahrzeit of Rabbi Shimshon Raphael Hirsch, 1888. ### Diplomatic recognition was extended to Israel by Australia, Belgium, Chile, Great Britain, Holland, Luxembourg, and New Zealand, 1949. (I guess they wanted to make sure we were still here before they committed themselves.)

[January 22th] The Iron Guard Revolt in Rumania, 1941, led to the first massacre of Jews there in World War II. ### The Jews of Colmar, Germany were ordered expelled, 1510. ### Von Lubomirski demolished Jewish homes on the outskirts of Warsaw, in the settlement of New Jerusalem. All Jews were subsequently expelled from Warsaw, 1775.

[28 Tevet] R. Shimon b. Shetach reorganized the Sanhedrin by eliminating its Sadducean members. The day was observed as a holiday to mark the occasion. ### Czar Nicholas I ordered the discontinuation of all arrangements to establish Jewish settlements in Siberia, 1837. ### Jews of Switzerland were granted civic rights, 1866. (This resulted from American pressure on behalf of Jewish Americans who were doing business with the Swiss.)

[January 23th] Francisco Maldonado da Silva Solis, Peruvian Marrano poet, was burned at the stake, 1639. ### You know the Chushaim that also have the 5 Megilot in them? Have one? Well, the first edition was published in 1492. What edition is yours? ### Happy CAT TML.

[29 Tevet] Recife, Brazil fell to the Portuguese, 1654, ending the legal existence of its prosperous Jewish community. ### Purim of Tripoli was celebrated annually to mark the downfall of Burgel Pasha, 1793.

[January 24th] The first Jewish newspaper (the Judeo-Spanish Gazette of Amsterdam) was published, 1678. ### France recognized Israel, 1949. ### Dr. Jacob Lumbrozo, the first (of many, many) Jewish physician to settle in North America, came to Maryland, 1656. (Was his mother-in-law proud of him?)

[1 Shvat] The Biblical plague of ARBEH. ### Moshe began to review the Torah prior to his death an the people's crossing of the Jordan River. ### G-d commanded Moshe to observe the Land and to prepare Yehoshua to lead the people. ### Jews of Genoa, Italy, were expelled, 1598. ### Yahrzeit of the Maharam Schick, 1879.

[January 25th] Elections to the first Knesset were held, 1949. ### The custom of tree-planting on TU b'Shvat was initiated by children of Jerusalem, 1910. ### The ghetto in Lodz, Poland was established by Nazi decree, 1940. ### First commencemnet exercises of Hebrew University were held, 1932.

MEANING IN MITZVOT by Rabbi Asher Meir

Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on the commentary “Meaning in Mitzvot” on Kitzur Shulchan Arukh, which is serialized on Yeshivat Har Etzion’s Virtual Beit Midrash, www.vbm-torah.org.

REMOVING SHOES

Our parsha contains the very first revelation experienced by Moshe Rabbeinu, the greatest of all prophets: “Don’t approach here; remove your shoes from your feet, for the place where you are standing is holy ground”. (Shemot 3:5.) Removing the shoes seems to be a powerful testimony to spiritual elevation and holiness. As the Ramban points out, we find that Yehoshua also was bidden to remove his shoes when he approached holy ground (Yehoshua 5:15), and the Kohanim in the Temple are likewise forbidden to wear anything on their feet.

The Midrash tells us that wearing shoes is forbidden anyplace the Shekhina dwells. (Shemot Rabba.) Another example is that on Yom Kippur, when we are likened to holy angels, we go without shoes. (Yoma 77a.)

Yet sometimes removing the shoes seems to have the opposite symbolism, one of degradation. The brother who declines yibbum with his brother’s widow is subjected to the seeming humiliation of having his shoe removed as she spits in his face (Devarim 25:9).

We learn from Yechezkel that a mourner is obligated to remove his shoes as an expression of his sorrow. (Yechezkel 24:17). Wearing shoes is so important that a special blessing is said on wearing them, acknowledging that HaShem provides all of our needs (sheasa li kol tzarkhi), and our Sages urge us to sell even the beams of our homes in order to buy a pair of shoes. (Shabbat 129a.)

Several commentators explain this dichotomy by pointing out that shoes are a kind of insulation from the ground. Normally, the ground is a symbol of lowliness; wearing shoes emphasizes that while we are supported by the earth, we nonetheless stand above it and are distinguished from it. But wherever the Divine Presence dwells, then on the contrary we don’t seek to be separated from the ground but rather connected to it. We may add that when we personally are on a low spiritual level we require this protection, but when we experience a spiritual elevation we rise above our material natures and are no longer threatened by the proximity of the earth.

The teachings of Rav Nachman of Breslav connect this further to the curse of the earth. Originally the entire world was the abode of the shekhina. But the sin of Adam and Chava, compounding the earlier sin of the earth, led to the earth being cursed. (Bereshit 3:17-19.)

This is when HaShem prepared for Adam and Chava garments of leather (Bereshit 3:21) – which this approach identifies with shoes, the garment most connected with leather throughout the ages and especially in the halakha, where a shoe not made out of leather is usually not considered a shoe at all.

But in a place where HaShem succeeds in infusing with His presence, or at a time when we are able to partially overcome the sin of Adam and gain repentance, then we are no longer in need of these garments of ‘or (leather). Rather, we merit the garments of or (light) mentioned in the Midrash (Bereshit Rabba); the Zohar (Bereshit, I:36b) tells us that these were the original garments prepared for mankind.

(Based on Likutei Halakhot, Yibbum 3:8-9. This idea complements last week’s shiur on the significance of earth in burial.)

UP AND DOWN, LEFT AND RIGHT

Remarkably, this religious distinction between the two kinds of shoe removal has a practical halakhic consequence. Since shoes are normally a symbol of dignity, therefore we generally remove the left shoe first, to leave the more important right shoe on longest. (SA OC 2:5.) But when the Kohen ascends the duchan for Birkhat Kohanim, removing his shoes is a symbol of elevation, since it prepares him for the blessing and also since this reminds us of the Kohanim who removed their shoes before serving in the Temple. The same is true of Yom Kippur, when removing the shoes reminds us that we are likened to the angels. In these instances, the right shoe is removed first, since taking off the shoe is a mark of honor. (Rav Kook, Orakh Mishpat Nesiat Kapayim 25, cited in Luach Eretz Yisrael, Moadei Rayah, and Ishei Yisrael.)

Rabbi Meir is in the process of writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. He is also directing the Jewish Business Response Forum at the Center for Business Ethics and Social Responsibility, Jerusalem College of Technology - Machon Lev. The forum aims to help business people run their firms according to Torah, by obtaining prompt, relevant responses to their questions.

THE JERUSALEM INSTITUTE OF JEWISH LAW

Rabbi Emanuel Quint, Dean

Lesson # 71 - OATHS (part 1)

The best evidence in any type of litigation is the testimony of two uncontradicted witnesses whom the judges of the Beth Din believe. Lacking two witnesses, the halachah often relies on the oath to be taken by one of the parties, the theory being that a person would not take an oath to back up a spurious plea. Thus throughout Jewish civil law there are references to different types of oaths. The oaths are to be taken by either the plaintiff (the one who sues) or the defendant (the one who is being sued). How an oath is taken and with what words have to be employed is left for a later lesson. In those cases where an oath is required, the party taking the oath will win the case if he takes the oath and under most circumstances, lose the case if he fails to take the oath. There is also an oath to be taken by Reuven, a nonparty to the litigation. This type of oath is taken if a party to the litigation summons Reuven, a person whom he alleges witnessed an event to testify and Reuven refuses to testify, stating he did not witness the event. He is not a witness testifying in Beth Din; witnesses testify without taking oaths. He denies that he has knowledge relating to the event and takes an oath to that effect.

As for Torah oaths, some deal with the judicial system, and some do not deal with the judicial system. However, all Mishnaic oaths and Rabbinic oaths deal with the judicial system. There is also an oath instituted by the Geonim that deals with the judicial system.

It is the plaintiff who always has the burden of proof and failing to meet this burden, his complaint will be dismissed. Under certain circumstances, the burden shifts to the defendant and he may meet this shifted burden by taking an oath. There are also cases in which the Rabbis permitted a plaintiff to take an oath and win the case.

In this lesson and the next series of lessons we shall set forth all of the Torah, Mishna, Rabbinic and Geonic oaths. There are 29 judicial oaths in number.

As stated above, there are other Torah oaths that do not deal with the judicial system or if taken in beth din are not taken by a party to the litigation. I have designated these oaths as nonjudicial oaths.

In Volume 3, Chapter 87 of A Restatement of Rabbinic Civil Law, there is set forth all of the oaths that there are in Jewish law. When I first published that volume, I thought that it was the first time in halachik history that all these oaths had been set forth in one place. A few years later, while thumbing through the back of a Gemara Shevu’ot I found a chart written by Rabbi Yaakov of Barcelona in the eleventh century. His exposition is written for a person who has knowledge of oaths, or better yet, has a great deal of knowledge regarding oaths. I have set them forth for the readers of my books, the educated layman.

We shall commence with the Torah non-judicial oaths. There are five in number.

TORAH NON-JUDICIAL OATHS

[1] The rashly uttered oath (shevu’oth bitui). This is an oath that is made and thereafter violated. To be classified as a rashly uttered oath, it must be possible for the swearer to do or to have done that which he swears. It is divided into four parts, two in the past and two in the future. For example, a person swears that he ate meat yesterday or he did not eat meat yesterday. Or he swears that he will eat meat tomorrow or he will not eat meat tomorrow. When he violates or did violate the oath, he is guilty of falsely swearing a rashly uttered oath.

[2] The vain oath (shevu’oth shav). This oath is also divided into four parts.

(a) A person makes an oath stating a known fact is a fact. For example, he swears that a stone is a stone.

(b) A person makes an oath stating that a known fact is not a fact. For example, he swears that a pillar of marble is made of gold.

(c) A person takes an oath not to fulfill a Torah commandment (shevua l’vatail et hamitzvah). For example, a person swears that he will not eat matzah on Passover night, which is a violation of the Torah command to eat matzah Passover night.

(d) A person takes an oath to do something that is not within his power to due (shevua al davar sha’in koach bo la’asoth). For example, a person swears that he will walk from New York to California in two days.

[3] The oath of objects (shevu’oth hapikadon). Actually this is the oath arising from a bailment (an object belonging to one person held by another person for the first person). I have called this oath the oath of objects since it deals with objects and/or money the plaintiff alleges is in the hands of the defendant and the defendant denies the plaintiff’s plea by stating that he does not have the plaintiff’s object or money in his hand. In halachah it is called the “oath of bailments”, but I call it the oath of objects so that it not become confused with the oath of bailees. In the latter case, to be discussed in a future lesson, the bailee/defendant does not deny that he had at one time the object in his hands; instead he has a reason why he is not liable for its loss. The defendant there takes an oath to be relieved of liability and those oaths I have called the oaths of the bailees.

[4] The oath arising from testimony (shevu’oth haeiduth). One of the parties to a litigation states that a person has knowledge about a pending litigation. The proposed witness takes an oath denying that he has such knowledge, if this is his contention.

[5] The oath of the suspected adulteress. Before the suspected adulteress drinks of the bitter waters, the priest makes her take the following oath in a language that she understands, as set forth in Numbers 5:19-22.

She is first told that she brought this upon herself for she secluded herself with this particular man after her husband, in front of witnesses told her not to seclude herself with this particular man, and then witnesses testify that she secluded herself with this particular man against whom she was warned. “If a man has not lain with you, and you have not strayed in defilement with someone other than your husband, then be proven innocent by these bitter waters that cause curse. But if you have strayed with someone other than your husband, and if you have become defiled, and a man other than your husband has lain with you, May Hashem render you as a curse and as an oath amid your people, when Hashem causes your thigh to collapse and your stomach to distend. These waters that cause the curse shall enter your innards to cause stomach to distend and thigh to collapse. And the woman responds Amen, amen.

IYH, commencing with the next lesson and continuing on for as many lessons as necessary, we shall discuss judicial oaths.

The subject matter of this lesson is more fully discussed in Volume III, Chapter 87 of A Restatement of Rabbinic Civil Law by E. Quint and on sale at local Judaica bookstores. Questions to quint@inter.net.il

Shlomo HaMelech's Famous First Judgment

This piece sort of belongs to the better late than never category. It is about the Haftara of three weeks ago, the "regular" Haftara of Parshat Mikeitz. That Haftara was last read 4 years ago, but it is not scheduled to be read until 20 years from now. So my choice is writing it three weeks late or holding it until 2020. IY"H we'll repeat it then, but in the meantime, here it is. I'm sharing this with you because I like it and because many who heard it in the shiur on Monday morning also liked it. Hope you will too.

Credit for the following analysis of the story of Shlomo and the babies is shared by two Midrashim, R. Yehoshua Ibn Shu'ib and R. Menachem HaMeiri of the 13th century, the author of Shemen Roke'ach, R. Mordechai Kornfeld, R. Yitz Eitshalom, attorney Baruch C. Cohen, and cousin Alan Schoffman of Teaneck, respectively the sources of the analysis, the first ones to put things together, the present day presentor of this analysis, those who spread the word, and he who called it to my attention.

The following explanation can be said to be warranted by an interesting question or two on the story as presented in Melachim Alef (from 3:16). After the two women present their claims before the king and he calls for a sword to divide the living baby between the two, it is the real mother who speaks up first and pleads that the baby's life be spared and that he be given to the other women. The other women, the kidnapper and liar, says "neither hers nor mine - cut!"

Why didn't she agree to the "offer" of the other woman? She took the baby. She claimed it was hers. The real mother said before the king that she should have him. She could have easily proclaimed herself justified by saying something like, "Yes I will take my child. What woman would offer to give her child away rather than fight for him." But she didn't take the baby when she had the chance. She said, "Cut".

And how could Shlomo have been sure that his bluff would produce the desired reactions from the women? What if both would have protested the suggestion of killing and dividing the baby? Or what if both would have agreed to the cut?

Combining two Midrashim, we have this: the two women were married to a father and son. One was the mother-in-law of the other. Both gave birth to sons, both husbands died, the father had only two children - the son now deceased and the baby, and the son had only this baby. The mother of the living baby was the wife of the father. It was the wife of the son who had accidentally smothered her child and had then switched the babies. Her strong desire to claim the living baby as her own was based upon her not wanting to be caught in a particularly problematic YIBUM situation. Because her child died before 30 days of age, it does not cancel the YIBUM situation. She, as the widow of a man who died "childless" is obligated to her husband's brother. Either they marry or the brother-in-law performs Chalitza which releases the widow to marry someone else. In this case, the YAVAM is none other than the living baby.

It would be at least 13 years before she could be released from her Y'VAMA status. She wanted out. Switching the babies was her first plan. If she got away with taking the baby as her own, there would be no YIBUM situation, for two reasons - her husband would supposedly have been survived by a son, and he would have no living brothers. She'd be free.But only in the "eyes of people". She'd always know that she was still stuck in the YIBUM situation, and have to look at her actual brother-in-law YAVAM whom she pretended was her son.

When Shlomo HaMelech suggested cutting the live baby in two, she saw a much better way of getting out of her "situation". With that baby dead too, there would really be no YIBUM problem for her. So she switched plans from claiming the baby as her own, to saying, "cut".

And this was why Shlomo was able to present the bluff in the first place. She had already demonstrated her determination not to be trapped as a Y'VAMA by switching the babies. She would surely go for the "better plan".

(The real mother, the wife of the father, would not have acted the same way had it been her son that died. There would be no YIBUM situation for her since one baby was her husband's son and the other was his grandson - either would cancel YIBUM.)

That's it. I think it adds much to the story that everyone knows. It demonstrates Shlomo's wisdom in a stronger manner than the "regular" story. Think again what would have happened if the women had both said the same thing. Likely, except in this scenario.

RITE and REASON by Shmuel Pinchas Gelbard

Q What is the reason for saying AL NAHAROT BAVEL before Birkat HaMazon during the week, and SHIR HAMAALOT on Shabbat? A The Zohar states that if one derives pleasure from bread and delights in given foods, he is required to remember and worry over the sanctity of the Holy Land and over the Palace of the King which is in ruins. So on weekdays we recite, "There we sat and we also wept when we remembered Zion." On Shabbat and Yom Tov when it is prohibited to openly display grief, we say a joyful psalm instead: "When HaShem returned the captivity of Zion, we were as dreamers." Q What about the additional four p'sukim that some people say after SHIR HAMAALOT?

A It is possible that these four verses correspond to the four brachot of Birkat HaMazon. "...and all flesh shall bless His holy name..." corresponds to "He gives bread to all flesh". Va'anachnu n'varech Kah" matches NODEH L'CHA. "For His lovingkindness is forever" is echoed by "...that we shall not be shamed... unto eternity. And "Who shall speak the powers of HaShem..." corresponds to "Our King, our Creator, our Redeemer..."

RITE and REASON by Shmuel Pinchas Gelbard, which we have been featuring these last many weeks is available at local sfarim stores, both in the original Hebrew as well as the English translation. It makes a great gift... even for yourself!

The Wonder of Tzitzit

In the parsha of Tzitzit (Bamidbar 15) is written clearly the reason for Hashem commanding us regarding the 4-cornered garment and its requisite fringes. “And you will see it and you will remember all the commandments of the Lord, and you will perform them and won’t be lured after your desires and eyes with which due to them you act presumptuously”. As our sages explained, Talmud, Menahot – “Seeing leads to remembering and remembering brings to action”. This is also the reason for taking the fringes in our hand during, the reading of the parsha, and the custom to raise the fringes to one’s eyes when he recites “you will see it”, and to touch the tefillin when he recites “and you tied them”. The human mind can grasp this connection between the symbolic meaning of action and its influence on one’s behavior.

However, our grasp is minimal when compared to the depth of meaning that lies in each commandment and each detail within a commandment. We have tried these past weeks to uncover these deep symbolic teachings. Yet, as much as we can learn, the true effect of a mitzva is ungraspable for our human level, and that is the true greatness of the commandment, its Divine origin and providence – Being from Hashem, each detail is necessarily connected to the theme and purpose of the mitzva. The main idea is that by remembering, one will certainly be able to do what he has forgotten, and vice versa. We must remember first and foremost that Hashem is One, Giver of the mitzvot, and the only one that can bring us salvation. This is remembered since the 5 knots and 8 strings totaling 13 are equivalent to the Hebrew Gematria of “Ehod”, One, namely Hashem.

Similarly, the custom of wrapping the strings according to the order of 7, 8, 11, 13 wrappings equalling the value of Hashem Ehod – 39 (13+26). The visual effect when looking upon one’s tzitzit is deeper then we generally know. Today, without the (blue thread) Techelet it would seem we are missing a crucial aspect of the mitzva, yet the Torah requires to don the white strings alone, when Techelet is not available. cont. next issue, IY"H – Prepared by the owners of NeaTzit. More to come.

ASK THE VEBBE REBBE

from the virtual desk of the OU Vebbe Rebbe

The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...

Question: Does Halacha permit a Jewish woman to perform a brit milah?

Answer: The Shulchan Aruch, Yoreh Deah 264:1 rules that a woman may perform a brit milah, although it is preferable for an adult male to do so. The Rama (which, as you know, is more critical for Ashkenzim) brings an opinion that women may not perform the brit, and he states that the minhag is according to this opinion.

The basis for the disagreement stems from the gemara (Avodah Zara 27a). The gemara brings varied opinions of Tana’im whether the milah done by a non-Jew is valid. Rav and R. Yochanan argue as to the reason a non-Jew’s milah would be disqualified. Rav said it is because they are not in the group of those commanded to have a brit. R. Yochanan said that only one who is circumcised may circumcise others.

The gemara points out that a woman is disqualified according to Rav since milah doesn’t apply to her. However, according to R. Yochanan, a woman, as a member of the convental nation, is considered as if she is circumcised and is qualified. (A circumcised non-Jew is considered - from a halachic view - to be uncircumcised). The Rishonim disagree regarding which opinion should be accepted as halacha, as do the Shulchan Aruch and Rama.

[Ed. note - One cannot refrain, on Parashat Shemot, from mentioning the gemara’s proof that a woman may circumcise. Tziporah, after all, circumcised Eliezer to save Moshe’s life. The gemara, however, deflects the proof, saying that it is possible that she passed the rock on to someone else to do the brit or that she started but Moshe completed the job].

This “Ask the Rabbi” Q&A is part of this week’s Hemdat Yamim, the parasha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by e-mail, on a weekly basis, please send an e-mail to lists@eretzhemdah.org with the message Join Hemdatya. Please leave the subject blank.

ParshaPix

A classic, but a good one.

Lot's to work on with your children and guests

Upper-right is a Davka graphic of Moshe on the Nile (in the basket and Miriam standing guard.

Lower-left is another Davka graphic of the scene at the Bush.

Pyramids are not only a reminder of Egypt, but they represent some of the building done by the slaves in Egypt.

Ball and chain is also a sign of slavery with no way to escape.

Brickwork and work in the field are mentioned in the description of the oppressive labor forced upon the children of Israel.

The lettuce is MAROR, from the phrase, "And they made their lives bitter..."

The Staff is the Staff.

Lower right is the Land flowing with milk and honey - the place to where we were to go upon being taken out of Egypt.

That leaves us with a pun-pix, the two letters OT, as in if they will not believe the first OT (sign) then they will listen to the last one. ALEF X, TAV with a checkmark, known in Hebrew as a VEE.

TTriddles

Here are last week's (VA'Y'CHI) TTriddles...

[1] 5328171 5822146 6415411 6452880 6724617 5806335

[2] Rabbi Avraham bar Shmuel Abul'afya

[3] Joel Quenneville's guys in ancient Israel

[4] 219 b. -168

[5] What's the pastry chef's name?

[6] Brian, Carl, Dennis, Mike, Alan, and...?

[7] His rhyming sons could have been Lupus & Rufus rather than... who?

[8] Kedem-Tide or Carmel-Wisk

The envelope (which until this moment, the answers were in a jar of shmaltz on the porch of Even Shoshan dictionary) please...

[1] These are six phone numbers for people in Yerushalayim named Ben Porat, Yosef - as in 49:22. I hope that they weren't bothered by too many phone calls from potential TTriddle solvers.

[2] R. Abul'afya wrote a sefer called IMREI SHEFER, a phrase that comes from Naftali's bracha. This was my intention. A few solvers answered that he wrote a sefer about Olam HaBa, in which case it corresponds to Yaakov's intent to reveal the end of days to his sons. Nice answer.

[3] Joel Q is the coach of the National Hockey League's St. Louis Blues. Bring them to ancient Israel and you get B'LUZ B'ERETZ K'NA'AN (48:3).

[4] This is a G'matriya simultaneous equation, sort of. In the sedra we have Yosef ben Yaakov, which is 156 b. 182. In the Haftara it is Shlomo ben David or 375 b. 14. Subtracting the former from the latter, we get 219 b. -168. QED (MASHA"L, which is the Hebrew equivalent of QED, Ma Shehaya L'hochi'ach.)

[5] The pastry chef is ASHER, as in 49:20, Mei-Asher Sh'meina Lachmo, v'hu Yitein Maadanei Melech - From Asher shall come the richest foods; he shall provide the king's delights.

[6] Among the Rock 'n Roll groups of the 60s, the Beach Boys were second only to the Beatles in impacting on the top 40. Largely a family affair (which makes it even more connected to the sons of Yaakov), brothers Brian, Carl, and Dennis Wilson were joined by a cousin Mike Love and a friend Alan Jardine. There's more to their history, but you can surf the web as I did, if you are interested. Meaning absolutely no disrespect to Zevulun, Beach Boy is what popped into my head when reading 49:12, Zevulun L'Chof Yamim Yishkon... Z. will dwell on the beach (or shoreline, coast).

[7] Binyamin's ten sons are listed in Parshat Vayigash. Numbers 8 and 9 are MUPIM and CHUPIM, who I always have fantasized must have been twins. And if not, then they still would qualify as rhyming sons of Binyamin. In Va'y'chi, Binyamin is described as a ZE'EV YITROF, a vicious wolf. According to the encylopedia, courtesy of ATOMICA, there are two well known species of wolf, Canis Lupus, the gray or timber wolf, and Canis Rufus, the red wolf. (Let's leave the prairie wolf, a.k.a. coyote, out of this picture.) Combining Binyamin's using sound alike names for his sons with his description of ZE'EV, his rhyming sons could have been LUPUS and RUFUS.

[8] This represents the merger of a wine company with a company that makes laundry detergent (try out your own combinations, it's fun) that will make the special wine used to launder clothes, as in the bracha for Yehuda, 49:11, "...he even washes his clothes in wine, his cloak in the blood of grapes." A reference to a blessing of bounty vineyard-wise.

Successful solution set submitters include RHM who not only solved four of the real TTriddles (actually, she thought that Joe Q is a musician who plays the St. Louis blues), but she even solved the Refu'a Sh'leima to Dr. MS. Yaakov was sick (Refu'a Sh'leima) and asked that Yosef do for him Chesed and MS. And RO'F'IM are mentioned in the sedra as well. DM had a nice partial set too, sa did his overseas brother MM/Bklyn, who guessed that the phone numbers belonged to doctors. Nice try. ZviR had a couple of solutions too. For those who try — much appreciated. The rest of you — take the TTriddle challenge. Happy TTriddling.

And here is this week's septet of TTriddles, collected from all over the hard copy and placed neatly in one place for the comfort of the electronic TT reader.

Triddles

1. If a man has two wives, he can have two fathers-in-law. Who had an extra father-in-law with only one wife?

2. Yehuda, Naftali, Asher, Yosef, & Binyamin

3. Topaz, Battle Cry, The Angry Hills... and

4. How would you draw a quadrangle with Logo?

5. Rashi describes the proliferation of the Jews in Egypt as SHISHA B'KERES ECHAD. Who is the homonymic counterpart of that phrase?

6. __-letter word for lethal weapon

7. As the Nation did vis-a-vis HaShem, who did vis-a-vis David?

From the Desk of the Director

In parshat Sh’mot we are told of a new king who arose in Egypt who did not know Yosef. Did not know or did not want to know? The Gemara (Sotah 11a) invites us to a debate on this matter between two Amoraim, Rav and Shmuel.

Either way you look at it, it is clear that after all the glory afforded to Ya’akov’s sons, there is finally no appreciation of what Yosef achieved on behalf of the Egyptian people. On the contrary. Yosef‘s contribution is ignored and Jewish economic know-how is for the first time in history to become one of the primary sources of anti-Semitism.

Ya’akov’s sons had got used to the good life; even Ya’akov lived well (‘Vayehi’) in Eretz Mizrayim. But true to the “sorrowful” root of the country’s name (‘mezarim’), Ya’akov’s progeny soon discovered the true meaning of exile.

For Pharaoh adopted a solution to his Jewish problem. It included a propaganda campaign against “parasites” who sponged on the state during the famine to forced labor camps and Jewish infanticide.

We know that Bnei Yisra’el left Egypt ‘Chamushim’ [lit. “armed”]. However, Chazal explain that the term means that only one in five [‘chamesh’] Jews actually left Egypt… It all sounds only too familiar.

Sincerely yours,

Menachem Persoff, Director, Israel Center

NCSY B'YISRAEL

Let'sZULA

Nowhere to go Saturday nights?

No place to “safely” hang out?

Tired of the street? Tired of spending money and not meeting anyone?

Come and ZULA at the new Teichman Youth Lounge, 22 Keren HaYesod.

Every Saturday night, after Shabbat, (and Monday and Thursday nights, starting from 16:00), the lounge will be open to all kids looking for a place to hang out.

This past Saturday night, some 60 kids showed up for stories, singing, shmoozing, and general hanging out. They talked ideas, beliefs and shared feelings. The refreshments are free, the music is free, and the avirah is tremendous.

Come, everyone (under 20) and try it. It might just be what you’ve been looking for.

FINALLY... your chance to get on stage! MAKOM BALEV Jerusalem is opening a DRAMA CHUG for the creative-minded

Call: Harel: 053-942365

HOMEWORK HELPERS

WE'RE DOING IT! Tutoring and homework help available for all 4th-7th graders, on Mondays and Wednesdays, from 4:00- 6:00, at the Center. Call Sarah for more info: 5667787 (whether you are a kid, parent, or potential volunteer)

Rabbi Michael Fredman, Director

Daniella Levine, Bat Sherut

(02) 566-7787 ext. 242 • fax: (02) 566-0156 • ncsy_isr@netvision.net

NESTO

“Jews and their drink” was the title of the discussion that took place this past Tuesday night at our Fiddlin' & Food program. After viewing the scene from the movie where Tevye and Lazar Wolf agree to Lazar and Tzeitel’s engagement over a cup of shnapps, the group dealt with the issue of parameters for alcoholic drinking in Judaism, and how they felt teens today were either honoring or abusing that tradition. Working in small groups, the NESTOers delved into a Midrash Tanchuma that deals with Noach and his response to planting a vineyard and getting drunk.

The NESTO board met this week to discuss programs for the second half of the year and to plan the next few months’ events. Programs include a music jam session Melave Malka, the formation of dinner discussion groups, small group chesed programs, and a March shabbaton. Read this column weekly to be updated.

A new feature of the NESTO column will be “A Closer Look,” a brief interview with members of the NESTO staff, student board, and members.

Tuesday Jan. 23rd. will feature Mrs. Sherry Miller, a guidance counselor and Olah who will lead a discussion group on “The Uniqueness of being a Teen Oleh.” The youth lounge - our Zula, will open at 7:00pm and the program will begin at 7:45.

A Closer Look This week we will meet Rabbi Avi Silverman, Director of NESTO since April 2000. Rabbi Silverman made Aliya this summer with his wife and five children after being on a sabbatical at Bar Ilan University last year. The Silvermans live in Beit Shemesh.

Q: Why did you decide to make Aliya if you were happy in Baltimore?

A: It’s true that I really liked living in Baltimore and I found my job very fulfilling, but since I was in Israel learning in yeshiva when I was 19 I always felt that living outside of Israel was not the optimum life for a Jew. And I wanted the optimum life for my family and myself.

Q: What has been the hardest part of your Aliya experience?

A: Not being able to communicate as effectively as I want, and not being able to follow the news and radio 100%. It has been especially frustrating these past five months.

Q: What are your ultimate goals for NESTO?

A: To make it a youth group where kids are able to partake in a wide variety of programs that are not only fun oriented. I want there to be vibrant learning events as well as chesed programs. In order for all of that to happen, I have to work on increasing membership and teen leadership within the current group.

Q: If you could be a vegetable which vegetable would you be, and why?

A: A watermelon because it has many seeds inside, like a pomegranate whose seeds represent much Torah learning and prosperity. A watermelon can also be used for more than just food, and I like to think of myself as having many talents. Also, a watermelon appears one way on the outside, yet very different on the inside, and people sometimes peg me as being a certain way because of external appearances, and then are sometimes surprised to find out what I am like on the inside. I’ll keep you guessing on that one!

Shabbat Shalom, Rabbi Avi, Daniel and Ilana

The Israel Center's youth program for Anglo-Israelis tel. 566-7787 ext. 245 • fax: 561-7432 silvera@mail.biu.ac.il • www.zyworld.com/nesto Rabbi Avi Silverman, dir. • Ilana Milo, Bat Sherut

TIYULIM

Call the TIYUL HOTLINE

Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message.

We're going to Eilat... (and very soon it is!)

This time with Hebrew & English guiding and talks

This tiyul is fully booked, but if you are the "lucky" type and you want to go, call us and maybe there will be a last minute opening for you. Concerning the tiyul to the Southern Wall excavations with Esther Shlisser this past Wednesday – the fact that it was fully booked plus a long waiting list prompts us to say that we'll be doing it (and other Old City tiyulim) again soon. Watch for announcements.

What better way to spend TU B'SHVAT than immersed in NATURE in the heart of ERETZ YISRAEL?

Treat yourself to a day off and Join us for a TU B'SHVAT TIYUL

Thursday, Feb. 8, 8:00am-6:00pm (approx.)

NEOT KEDUMIM - Israel's Biblical Nature reserve. That's one

PARK KOFIM Amazing variety of monkeys. That's two

THE IGLOO IN GAMZU - That's three!

Guides in each place will tour with us and enhance our day

Get out your walking shoes, sun hat, canteen (or water bottles)

Bring your own lunch • More details to follow • 110/125NIS

at the Seymour J. Abrams Orthodox Union World Center
22 Keren Ha'Yesod Street, POB 37015, Jerusalem 91370
Phone: (02) 566 7787 • Fax: (02) 561-7432
email: tt@ou.org
Torah Tidbits website: www.ou.org/torah/tt
Torah Tidbits Audio on Arutz-7, 98.7FM, 1539AM, THU 10:08-11:00pm
Also live & archived - www.israelnationalnews.com
Union of Orthodox Jewish Congregations of America